If the Imam forgets to Sujud in the Solah.

The Imam forgot to do a Sujud then he repeated the Rak’ah, but some of ma’mum didn’t follow it.

During ‘Isha’ prayer the imam led us in prayer, but he was not the official imam. In the last rak’ah he did not do the second prostration, and he said the salaam without anyone noticing it or reminding him. A few minutes later, one of the worshippers came and told him about that, so he got up straight away and said, “We will repeat the last rak’ah in order to do the prostration that was forgotten.”

Is this correct? What is the ruling on those who did not do the second prostration with them?

In the Name of Allah, the Most Gracious, the Most Merciful.

All the Praise is to Allah Subhanahu wa ta’ala. Peace and Blessings be upon Prophet Muhammad His Messenger.

Firstly: Reminding the Imam during Solah

If the Imam forgets something during the Solah, then the Prophet s.a.w commanded the members of the congregation to remind him. He said: “I am only human like you, and I forget as you forget, so if I forget then remind me.”

[Narrated by Al-Bukhari, 401]

So the Prophet s.a.w commanded them, the Sahaabah to remind him.

On one occasion when he became hesitant in his recitation, he s.a.w said to Ubayy Ibn Ka`ab, “What stopped you?” i.e., what stopped you from correcting me? This indicates that correcting the imam is something that is essential.

Thus the congregation in the mosque should have said tasbeeh (“Subhaan Allaah”) so that the imam would notice and would do the second prostration.

Secondly: If one forgets pillars or essential parts of the Solah.

Both the first and second prostrations are pillars or essential parts of the prayer( Rukun of Solah), without which the prayer is not valid. Whoever deliberately omits one or both of them has sinned, and his prayer is invalid. Whoever forgets one or both of them has to do what he forgot when he remembers it, whether he is leading a congregation, following an imam or praying on his own. Whoever does not do that, his prayer is invalid.

Shaikh Ibn Salih Al-‘Uthaymeen r.h said:

The pillars or essential parts (of the prayer) are obligatory and more important than the wajib (obligatory parts of prayer), but they differ from then in that the pillars are not waived if one forgets them whereas the wajib are waived in that case and may be made up for by doing the Prostration Of Forgetfulness (Sujud Al-Sahwi), unlike the pillars. Hence whoever forgets a pillar, his prayer is not valid without it.

[Al-Sharh al-Mumti’, 3/315]

And Ibn Salih Al-‘Uthaymeen also said:

The evidence that the pillars cannot be made up for by the prostration of forgetfulness is the fact that when the Prophet s.a.w said the salam after praying two rak'ahs of Zuhur or ‘Asr, he completed it and did what he had omitted, and did the prostration of forgetfulness. This indicates that the pillars of prayer cannot be waived by doing the prostration of forgetfulness, and they must be done.

[Al-Sharh al-Mumti’, 3/323]

With regard to what your imam did by repeating the final rak’ah in full after being reminded, this is in accordance with one of the two scholarly opinions on this matter, which is that the one who omits a pillar or essential part of the final rak’ah and does not realize it until after saying the tasleem should do the rak’ah in full. This is the view of Imam Ahmad r.h.

[See al-Mughni, 1/658].

This view was favoured by Shaikh Ibn Baaz r.h, who was asked about an imam who forgets the final prostration in ‘Asr prayer. He stood up and offered a complete rak’ah, then he said the tashahhud and the tasleem, then he did the prostration of forgetfulness. He said: This is what is prescribed in Islam. If the imam forgot a prostration and said the tasleem, then he remembered it or it was pointed out to him, he should stand up and do a full rak’ah, then say the Salam, and then do the prostration of forgetfulness after saying the salaam. This is better. The same ruling applies to one who is praying alone. But if he does the prostration of forgetfulness before the salaam, there is nothing wrong with that, but doing it after the salaam is preferable.

[Majmoo’ Fataawa Ibn Baaz, 11/277]

The second view concerning this matter is that one or the imam does not have to do the rak'ah in full; rather he should do the pillar that he forgot and whatever comes after it [i.e sujud sahwi]. This is the view of Imam al-Shafi’e r.h.

[See al-Majmoo’, 4/33].

This view was favoured by Shaikh Ibn ‘Uthaymeen r.h

[See Sharh al-Mumti’, 3/374]

The point is that the prayer of the imam, and the prayer of those who completed the prayer with him, would only be valid.

But for those who did not complete the prayer and did not do the prostration that was omitted, their prayer is not valid, and they have to repeat it.

And Allah knows best.
___________________________
Based on Fatwa No: 47627 Islam Q&A

Correcting the Imam in Solah

Sheikh Muhammed Salih Al-Munajjid

I wander if, during Salah, the Imam mistakes or forgets what comes next in the middle of surah, can the ones behind him correct or help him out?

In the Name of Allah, the Most Gracious, the Most Merciful.

All the Praise is to Allah Subhanahu wa ta’ala. Peace and Blessings be upon Prophet Muhammad His Messenger.

The case of correcting the imam is divided into two categories:

That which is obligatory, which is correcting the imam concerning something which would invalidate the Solat if done deliberately.

If he makes a grammatical mistake which changes the meaning of Al-Fatihah, then he must be corrected, because this type of mistake which changes the meaning of Al-Fatihah invalidates the prayer. Similarly, if he omits a verse of Al-Fatihah, he must be corrected, because that invalidates the prayer.

The kind of correction which is mustahabb (recommended) is when the imam makes a mistake which does not invalidate the solat altogether, but it does undermine the perfection of the prayer.

If the imam forgets to recite another surah after Al-Fatihah, alerting him to this fact is Sunnah.

The evidence for that are the words of the Prophet s.a.w:

“I am a human being like you, I forget as you forget. If I forget, then remind me.”

[Narrated by Al-Bukhari, Al-Salah, 401]

So he s.a.w commanded them to remind him. On one occasion when he became hesitant in his recitation, he said to Ubayy Ibn Ka`ab, “What stopped you?” i.e., what stopped you from correcting me? This indicates that correcting the imam is something that is essential.

[See Al-Sharh Al-Mumti’ by Ibn ‘Uthaymeen, part 3, p. 346-347]

Army builds 'mosques' on Yorkshire firing range

British Army builds 'mosques' on North Yorkshire firing range

BBC News Thurs, 8 April 2010

The MOD said the buildings 'replicated the environment' of Afghanistan.

A Muslim group has demanded an apology from the British Army after it emerged that replica mosques were being used on a North Yorkshire firing range.

The chairman of the Bradford Council for Mosques (BCM) said the structures at Catterick should be taken down immediately.

The Ministry of Defence said it had "no intention" of causing offence.

The BMC said it was particularly angry as it had been assisting the army in its efforts to recruit more Muslims.

'Really disturbing'

Saleem Khan, the chief executive of the BCM, called for the Army to apologise.

"The first thing they need to do is remove this straight away," he said.

"They do owe apologies to the Muslim community and it is the mind set which needs changing."

There are seven of the structures on the range at Bellerby, which have green domed roofs. Ishtiaq Ahmed of the BCM said that they were undoubtedly meant to resemble mosques.

"The shape of the structures, the colour of the dome - the green dome - symbolises an Islamic place of worship," he said.

Saleem Khan of the BCM said the structures must be removed

"Anyone looking at it will think about mosques and Muslims and think about them negatively."

He accused the Army of reinforcing negative perceptions of Muslims.

"What angers me very much is that we are conditioning the young British to say that mosques are a place where you are going to find danger and a place to target," Mr Ahmed said.

"That is really disturbing."

An MOD spokesman said that the range had been designed in response to feedback from Afghanistan.

"Providing the best training facilities for our armed forces ahead of deployment to operational theatres is a priority for us," a spokesman said.

"Facilities at Bellerby have been upgraded in response to operational feedback from Afghanistan as it is crucial that our armed forces train at ranges that replicate the environment they will be deployed to.

"We have no intention of offending religious sensibilities."

If the Imam made mistake in Solah

If the imam stands up for a fifth rak’ah by mistake, and we say ‘Subhaan-Allah’ but he does not sit back down, what should the person praying behind him do?

In the Name of Allah, the Most Gracious, the Most Merciful.

All the Praise is to Allah Subhanahu wa ta’ala. Peace and Blessings be upon Prophet Muhammad His Messenger.

If the imam stands up for a fifth rak’ah by mistake, the people praying behind him should alert him so that he may sit back down.

The Prophet s.a.w prescribed that the ma’mum shall say:

“Subhaan Allah”

(Glory be to Allah);

If women do not prefer to utter any such word of correction, they should correct him by striking one hand on the other.

[Bukhari, Nos: 652, 1145; Muslim, No: 422]

The Prophet s.a.w similarly said:

“If there is some mistake in the recital of the Quran, the listeners should sound a reminder.”

[Abu Dawud, No: 907]

If he does not sit back down because he thinks that he is right, it is not permissible for the one behind him who knows that it is a fifth rak’ah to follow the imam and stand up with him, because by doing that he will have added a rak’ah to his prayer, knowingly and deliberately, which invalidates the prayer.

Rather the one who is praying behind him should sit and recite the tashahhud then say the salam, or wait for the imam and say the salam with him.

Shaykh al-Islam Ibn Taymiyah was asked about an imam who stood up for a fifth rak’ah and the people said “Subhaan-Allah” but he did not pay any attention to them and he thought that he had not made a mistake. Should they stand up with him or not?

Ibn Taymiyah replied: “If they stand up with him because they did not realize (it was a mistake) then their prayer is not invalidated, but if they know then they should not follow him, rather they should wait for him until he says the salam, or say the salam before him, but it is better to wait.”

[Majmoo’ al-Fataawa (23/53)]

It says in Fataawa al-Lajnah al-Da’imah li’l-Ifta’ (7/128):

“As for the one who is praying behind an imam and is certain that the imam is doing an extra rak’ah it is not permissible for him to follow him in that; if he follows him knowing that it is extra and knowing that it is not permissible to follow him, then his prayer is invalidated.

But if he does not realize that it is extra, then he may follow him, and this also applies if he does not know of the ruling”.

It also says (1/132):

“If a person in the congregation knows that his imam has stood up to offer an extra rak’ah such as a fifth rak’ah in a four-rak’ah prayer, he should say tasbeeh. If the imam sits back down, all well and good, otherwise he should sit and wait for the imam, and say the salam with him”

And Allah knows best.
_____________________________________________________________________________________________
Fatwa: 98453 Islam Q&A

Prostration of forgetfulness and Quran's recitation

 Sujūd al-Sahwi and Sujūd al-Tilāwah

What should the worshipper say when he prostrates for forgetfulness in prayer (Sujūd Al-Sahwi)? And what should he say when he performs a prostration as required in certain verses of the Qur’ān?

In the Name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, The Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

When performing The Prostration of forgetfulness (Sujūd Al-Sahwi), Qurān's recitation (Sujūd At-Tilāwah) in the solāh one may say the same adhkār as you say when you prostrate in Solāh.

There are variations of adhkār but Prophet (Sallallāhu ‘alaihi wassallam) used to recite one of the following.

“Subhāna rabbiy al a’lāwa bihamdih”
(Glory be to my Lord Most High, and He be Praised), [three times]


[Abu Dawud, Daraqutni, Ahmad, Tabarāni ; Baihaqi: Sahih]

Or

“Subhāna rabbiy al-a’lā”
(Glory is to my Lord Most High);

[Ahmad, Abu Dawud, Ibn Mājah, Daraqutni]

Or

“Allāhumma laka sajadtu, wabika āmantu, wa laka aslamtu, [waantarabbi], sajadawajhiya lillazihu wasowarahu,[faahsanuwasowarahu], wasyaqqan sam’ahu wabasorahu, fatabarakallāhhu ahsanulkhaliqīn”

(O Allāh! For you I have prostrated; in You I have believed; to You I have submitted; [You are my Lord;] my face has prostrated for the One Who created it and shaped it, [shaped it excellently], then brought forth its hearing and vision: [so] Blessed be Allāh, the Best of creators)

[Muslim, Abu `Awānah, Tahawi & Daraqutni]

It is obligatory is to say that once, and the least required in order to do it perfectly is to say it three times.

It is mustahabb to make duā’ when prostrating, reciting whatever you can of the duā’s prescribed in syari’ah, because Ibn `Abbās (radiallāh`anhu) reported the Prophet (Sallallāhu ‘alaihi wassallam) said:

“When bowing glorify your Lord, and when prostrating strive in making duā’, for then you are more likely to receive an answer.” [Muslim]

And Abu Hurairah (radiallāh`anhu) reported the Prophet (Sallallāhu ‘alaihi wassallam) said: “The closest that a person can be to his Lord is when he is prostrating, so say a lot of duā’.”

[Muslim, 482]

Aishah (radiallāh`anha) also reported the Prophet (Sallallāhu ‘alaihi wassallam) often used to say when ruku’ and sujūd:

“Subhānaka Allāhumma Rabbana wa bi hamdika, Allāhummaghfir li”
(Glory be to Thee, O Allāh, our Lord, and praise be to Thee, O Allāh, forgive me),

Thus, complying with the (command in) the Qur'an.

[Al-Bukhari; Muslim (0981)]

“Subūhun quddūs, Rabb ul-maā’ikatu wal-rūh”
(Glorified, Holy, Lord of the angels and the Spirit [i.e., Jibreel]

[Muslim (0987)]

[Al-Lajnah al-Dā’imah li’l-Buhuth al-‘Ilmiyyah wa’l-Ifta’, 6/443]

And Allāh Knows Best.

[Excerpted with modification from Fatwa No: 34689 Islam QA]

Mistake or Uncertain of Number of Rak’ahs

Mistake or uncertain of the number of Rak'ahs

Sheikh Muhammed Salih Al-Munajjid

I make mistakes many times during my prayers. Either I forget how many 'rakaat' I have done or something else of the sort. How would I go about correcting it? Do I stop my prayers and do it over, or continue?

 In the Name of Allah, the Most Gracious, the Most Merciful;
All the Praise is to Allah Subhanahu wa ta`ala. Peace and Blessings be upon Prophet Muhammad His Messenger

Perform Sujud Al-Sahwi if one in Doubt in Solat

The prostration of forgetfulness (Sujud al-Sahwi) is required whenever one inadvertently adds extraneous parts or misses parts or is in doubt regarding parts of the arkan (essential pillars) of the prayer and or its other requirements.

The question posed is what to do when in doubt regarding the number of raka’at prayed, and the answer is covered in the following points:

First, definition of doubtfulness: when two possibilities are equally probable without knowing or feeling one is more likely true than the other.

Second, when one doubts after performing Salam: One should disregard such doubt. For example, take the case of one who has completed praying dzuhur then questions after finishing the prayer, "Did I really pray four raka’ats or only three?" Such doubt should be disregarded completely unless it is substantiated by clear and certain indications; otherwise, it opens the door to waswasah (the whispering of Satan) and unwarranted extraneous additions to the prayer.

Third, when one doubts during Solah; this must fall into one of the following two cases:

1. One can discern that one of the two possibilities about which one is in doubt is more likely or more certain by virtue of one’s prevalent feeling or most likely inclination: In this case, one should act according to his best assumption and perform the prostration of forgetfulness after the Salam.

The evidence for this opinion is based on a hadith related by Abdullah Ibn Mas’ud, (radialahu`anhu) who said, The Prophet s.a.w performed solat either an extraneous addition or missed an essential part of the prayer (one of the narrators of the hadith was in doubt which). After saying ‘salam,’ it was said to him (s.a.w):

"Oh Prophet, Has there been a new change in [the way of performing] the Solah?"

He s.a.w replied, "Why [would you say that]?"

They responded, "You prayed in such and such manner."

So he bent his legs and faced towards the qiblah and performed two prostrations then performed taslim (saying ‘salam’ to the right then the left).

After facing towards us, the Prophet s.a.w said:

"If something new had been introduced regarding the prayers, I would have informed you about it. To the contrary, I am but a human like you—I forget as you forget, so if I forget, remind and inform me. If any of you doubts during his prayer then he should try to discern the more certain and correct case, then complete the prayer based upon it, then perform tasleem, followed by two prostrations."

[Al-Bukhari, Fath Al-Baari No: 401, Muslim, 1168]

2. One cannot discern nor is there any prevalence apparent to indicate which of the two cases is more certain: In this case, one should assume the least of the two and continue based on this assumption, then perform the two prostrations of doubt after tasleem. An example of this would be one who while praying the dzuhur prayer is completely uncertain whether he has completed three or four raka’at and cannot determine which is truer. Thus, he would assume the lesser of the two, i.e. three, and complete another raka’ah then sit for the tashahhud, then prostrate two times before saying "salam."

The basis for this ruling is the hadith related by Abu Sa’id Al-Khudri, r.a, in which he said: the Prophet s.a.w said:

"If any of you doubts during his prayer and he does not know how many [raka’at] he has prayed, whether it is three or four, then he should discard and cast away his doubt. He is to continue upon what one is sure of [i.e. the lesser] then performs two prostrations before making tasleem. If he ends up [in reality] praying five [raka’at], then his prayer will be an intercession for him; and if he ends up completely the [requisite] four [raka’at] then it is targheeman for shaytaan."

(Targheeman: i.e., a way of vexing Satan and humiliating and debasing him, as well as rejecting him as a result of his failure to achieve his desire of disturbing the worshipper.)

[Al-Nawawi in explaining the hadith from Sahih Muslim, 5/60].

[Excerpted from Islam QA]

Nikmat Syurga Tiada Bandingan

Nikmat Syurga Tiada Bandingan

Oleh Dr. Zulkifli Mohamad Albakri

Dengan  Nama Allāh, Yang Maha Pemurah, lagi Maha Mengasihani;

Segala Pujian dan  Kesyukuran hanya kepada Allāh; Selawat dan Salam keatas Muhammad Rasullullah.

 

Setelah Allah SWT menerangkan perbuatan para pendusta, berikutnya Dia menerangkan pula dengan lebih lanjut kemenangan yang diperolehi oleh orang yang bertaqwa, iaitu syurga yang digambarkan kewujudan dan isinya. Dia menerangkan bahawa syurga tidak lain adalah kurnia Allah SWT.

Perkara ini merupakan pendorong hasrat yang tinggi dan mengajak mereka agar lebih bersungguh dalam melakukan amal kebajikan dan menambahkan kedudukan yang dekat kepada Allah SWT dan ketaatan kepada-Nya.

Ayat ini juga merupakan gambaran penderitaan bagi orang yang tersesat lagi pendusta.

Firman Allah SWT: "Sesungguhnya orang-orang yang bertaqwa, disediakan syurga tempat mereka beroleh apa yang mereka ingini" [An-Naba’, 78: 31]

Ibn Abbas dan al-Dahhak berkata: Iaitu, dalam keadaan suci sedangkan Mujahid dan Qatadah berkata: Mereka selamat dari api neraka.

Firman Allah SWT: "(Mereka akan beroleh) taman-taman bunga dan kebun-kebun buah-buahan, terutama anggur. Dan perawan-perawan yang sebaya umurnya." [ An-Naba’, 78: 32-33]

Inilah sebahagian kenikmatan syurga dengan makanan dan bidadari. Al-Maraghi berkata:

Bernikmatan dengan bidadari menggambarkan kesenangan seseorang di dunia yang memperoleh kelazatan walaupun kita tidak mengetahui hakikatnya di akhirat kelak dan kita wajib beriman dengannya.

Jelas kenikmatan di sana melebihi kelazatan yang terdapat di dunia. Ini merupakan bentuk kesenangan di hari akhirat.

Firman Allah SWT: "Serta piala atau gelas yang penuh dengan minuman" [An-Naba’, 78:34] Ibn Abbas berkata: Ia terisi penuh dan berturut-turut dan Ikrimah berkata: Ia menjadi jernih.

Firman Allah SWT: "Mereka tidak mendengar di dalam syurga itu perkataan yang sia-sia, dan tiada pula perkataan yang dusta" [An-Naba’, 78: 35]

Ibn Kathir berkata: Dalam syurga tiada perkataan yang tidak bermanfaat, malahan pula dusta dan dosa. Syurga merupakan tempat yang terjamin keselamatannya penuh dengan nikmat yang tidak terkira.

Firman Allah SWT: "Sebagai balasan dari Tuhanmu, iaitu satu limpah kurnia yang dikira cukup (menurut yang dijanjikan-Nya)" [An-Naba’, 78: 36]

Syed Qutb berkata: Kita dapat melihat keindahan pengungkapan dan irama dalam pembahagian di antara jaza' (balasan) dan ata' (kurnia).

Keindahan itu dapat dilihat lebih kurang pada semua bunyi di akhir ayat. Inilah ciri yang nyata dalam keindahan seluruh juzuk ini.

Firman Allah SWT: "Tuhan yang mentadbirkan tujuh petala langit dan bumi serta apa yang ada di antara keduanya, Tuhan yang Maha Pemurah, tidak ada sesiapapun diberi kuasa berkata-kata dengannya (untuk memohon pertimbangan tentang balasan atau pengurniaan itu)" [An-Naba’, 78: 37]

Ibn Kathir berkata: Allah SWT menjelaskan berkenaan dengan Keagungan dan Kemuliaan-Nya. Dialah Rabb yang hakiki sama ada di bumi atau di langit dan semua makhluk tidak mampu berbicara kecuali dengan izin-Nya.

Firman Allah SWT: "(Tambahan pula) pada masa Jibril dan malaikat-malaikat yang lain berdiri bersaf-saf (menunggu perintah Tuhan), tidak ada yang berani berkata-kata (memohon pertimbangan) melainkan yang telah diizinkan baginya oleh Tuhan Yang Maha Pemurah, serta ia berkata benar" [An-Naba’, 78: 38]

Ulama tafsir khilaf berkenaan dengan maksud ruh di sini antaranya:

•  Ruh-ruh manusia seperti riwayat al-Awfi dari Ibn Abbas.
• Anak cucu Adam alaihis-salam seperti pendapat al-Hasan dan Qatadah.
• Salah satu daripada makhluk Allah dalam bentuk seperti manusia tetapi bukan malaikat dan manusia. Keadaan mereka juga makan dan minum. Inilah pendapat Ibn Abbas, Mujahid, Abu Salih dan al-A'mash.
• Iaitu Jibril alaihis-salam seperti pendapat Sya'bi, Said bin Jubair dan al-Dahak.
• Para malaikat yang mulia dan hampir dengan Allah SWT seperti kata Muqatil.
• Iaitu al-Quran. Inilah pendapat Ibn Zaid.
• Salah satu malaikat dengan ukuran sebesar seluruh makhluk.

Ibn Kathir mentarjihkan pendapat kedua iaitu: Anak cucu Adam Alaihis-Salam.

Firman Allah SWT: "Itulah keterangan-keterangan mengenai hari (kiamat) yang sungguh tetap berlakunya, maka sesiapa yang mahukan kebaikan dirinya, dapatlah ia mengambil jalan dan cara kembali kepada Tuhannya (dengan iman dan amal yang soleh)!" [An-Naba’, 78: 39]

Hari Kiamat pasti berlaku dan hendaklah seseorang itu beramal soleh dan dapat mendekatkan kepada Allah SWT dengan memperolehi kemuliaan dan pahala, di samping itu dapat menjauhkan dari seksaan azab neraka.

Firman Allah SWT: "Sesungguhnya (dengan keterangan-keterangan yang tersebut), Kami memberi amaran kepada kamu mengenai azab yang dekat (masa datangnya), Iaitu hari seseorang melihat apa yang telah diusahakannya; dan orang yang kafir akan berkata (pada hari itu): "Alangkah baiknya kalau Aku menjadi tanah (supaya Aku tidak dibangkitkan untuk dihitung amalku dan menerima balasan)"." [An-Naba’, 78: 40 ]

Ibn Kathir berkata: Pada hari itu orang kafir berangan-angan dengan menyatakan jika mereka dijadikan sebagai tanah dan bukannya makhluk yang wujud di muka bumi.

Ini kerana setelah diperlihatkan kepada mereka azab dari Allah SWT dan perbuatan buruk mereka yang telah dicatatkan oleh malaikat yang mulia.

Penutup

Alhamdulillah, selesailah sudah Surah Al-Naba' yang mengandungi kandungan rukun iman berkaitan hari akhirat.

Di samping itu, dijelaskan perihal natijah golongan yang derhaka dengan sepedih-pedih balasan. Semoga Allah SWT memelihara kita semua daripada seksaan-Nya.

Begitu juga digambarkan dengan terang sifat yang diperolehi dan diraih oleh penghuni syurga dengan pelbagai kenikmatan. Semoga Allah SWT mengurniakan kepada kita keredaan-Nya dan syurga-Nya.

Wallahu'alam

[Via Utusan, 26 Mac 2010 / 10 Rabiul Akhir 1431 ]

Tujuh Golongan Istimewa Di Sisi Allah

Tujuh Golongan Istimewa Di Sisi Allah

Zainuddin Hashim

Dengan Nama Allāh, Yang Maha Pemurah, lagi Maha Mengasihani;

Segala Pujian dan Kesyukuran hanya kepada Allāh Subhanahu wa ta’ala;

Selawāt dan Salām keatas junjungan Nabi Muhammad.

Terdapat Tujuh Golongan Manusia yang berjaya mendapat tempat di sisi Allāh Subhanahu Wa Ta`ala kerana melakukan amalan berdasarkan ilmu pengetahuan yang diwariskan oleh baginda kepada mereka.

Kejayaan mereka itu untuk beramal dengan amalan-amalan yang baik menurut syarak adalah disebabkan ketekunan mereka untuk bergaul dengan insan-insan yang memiliki budi pekerti yang baik, apatah hubungan yang intim dengan Allāh Subhanahu Wa Ta`ala selaku Pencipta seluruh alam.

Allāh Subhanahu Wa Ta`ala menegaskan: "Dan bersabarlah kamu bersama-sama dengan orang-orang yang menyeru kepada Tuhannya, sama ada di waktu pagi, tengahari, petang, senja dan malam dengan mengharapkan keridaan-Nya, janganlah kamu kedua matamu berlaing dari mereka kerana mengharapkan perhiasan kehidupan dunia ini, dan janganlah kamu menuruti orang yang telah Kami lalaikan hatinya daripada mengingati Kami serta menuruti hawa nafsunya, kerana sesungguhnya seluruh hidup mereka adalah melampaui batas (agama)." [Surah Al-Kahfi, 18: 28]

Itulah jalan bagi memastikan kedudukan iman, pegangan serta kepercayaan terus utuh melalui persahabatan dengan orang-orang yang boleh mengingatkan kita kepada Allāh Subhanahu Wa Ta`ala, bukan sekadar itu, malah mencemburui serta memburu tempat di akhirat seperti tujuh golongan yang terselamat daripada ditimpa panas terik matahari sejengkal di atas kepala.

Rasūlullāh (Sallallāhu 'alaihi wa sallam) ada menegaskan mengenai tujuh golongan tersebut menerusi sabdanya yang bermaksud:

"Tujuh golongan dinaungi Allāh di bawah naungan-Nya pada Hari Qiamat iaitu hari yang tidak ada sebarang naungan padanya selain daripada naungan Allāh; mereka itu ialah:

• Pemerintah yang adil;

• Remaja (lelaki atau perempuan) yang hidupnya sentiasa dalam mengerjakan ibadah kepada Tuhannya;

• Orang yang hatinya sentiasa terikat dengan masjid;

• Dua orang yang berkasih sayang kerana Allāh di mana kedua-duanya berkumpul dan berpisah untuk mendapat keredaan Allāh;

• Orang yang digoda oleh seorang perempuan yang kaya lagi rupawan untuk bersatu dengannya lalu ia menolak dengan berkata: "Aku takut kepada Allāh!”;

• Orang yang bersedekah secara bersembunyi sehingga tangan kirinya tidak mengetahui apa yang diberi oleh tangan kanannya; dan

• Orang yang menyebut atau mengingat Allāh dengan keadaan tidak ada dalam ingatannya perkara lain, lalu menitiskan air matanya kerana mengingatkan sifat Mulia dan sifat Agung Allāh."

[Riwayat Abu Dawud dan Ibnu Majah].

Jelas dari apa yang disabdakan oleh baginda dalam hadis tersebut di atas, memberitahu kita bahawa golongan yang disebut itu adalah mereka yang benar-benar melaksanakan tuntutan ajaran agama Islam dalam hidup mereka, justeru mereka dianugerahkan balasan yang baik dari Allāh setimpal dengan apa yang telah disumbangkan untuk kebaikan Islam.

Bukan mudah untuk menjadi hamba Allāh yang sanggup berkorban demi Allāh dalam segenap tuntutan kehidupan, apatah lagi terpaksa berhadapan dengan ujian yang mesti dilalui seperti yang dialami oleh tujuh golongan di atas.

Apatah lagi kepada umat Nabi Muhammad (Sallallāhu 'alaihi wa sallam) masa kini yang tenggelam dalam banyak perkara yang tidak ada hubungan dengan nilai keagamaan, termasuklah gelagat dalam bulan Ramadhan dan malam hari raya, mereka memperlihatkan betapa aspek agama perlu dipelihara pada waktu tertentu secara bermusim, sehingga tindakan mereka itu tidak menjadikan mereka mampu untuk menangis kerana takut kepada Allāh Subhanahu Wa Ta`ala.

Golongan yang ketujuh yang disebut oleh Rasūlullāh (Sallallāhu 'alaihi wa sallam)  dalam hadis di atas iaitu yang mengingati (berzikir) kepada Allāh Subhanahu Wa Ta`ala hingga menitiskan air mata bukan mudah untuk ditemui pada zaman ini, kerana manusia pada hari ini tidak memelihara sumber pemakanan yang diambil (hasil pendapatan), tidak mengendahkan pantang larang agama, halal dan haramnya sesuatu yang diperolehinya serta tidak mempedulikan nilai-nilai agama dalam kehidupan mereka, malah Islam dipinggirkan dalam hidup mereka.

Pendekatan Al-Quran Dan Sunnah Nabi Muhammad (Sallallāhu 'alaihi wa sallam) Mengenai Nilai Air Mata

Sehubungan itu, Allāh menjelaskan: "Dan mereka menyungkur atas muka mereka sambil menangis dan mereka bertambah khusyuk." [Surah Al-Isra’ ,17: 109]

Iulah sikap dan nilai orang-orang yang beriman sungguh-sungguh kepada Allāh SWT, di mana mereka tidak akan mudah mengalirkan air mata melainkan apabila melihat Islam ditekan, diperlakukan dengan sewenang-wenangnya oleh tangan-tangan pengkhianat agama, negara dan bangsa.

Keadaan ini amat berbeza sekali dengan orang Islam hari ini yang tidak peka atau prihatin dengan perkembangan semasa yang melibatkan undang-undang Islam yang masih tidak terlaksana dan mereka tidak sedih apatah lagi mengeluarkan air mata kerananya.

Rasūlullāh (Sallallāhu 'alaihi wa sallam) telah bersabda: "Seseorang itu tidak akan masuk neraka disebabkan dia menangis kerana takut kepada Allāh." [Hadis riwayat At-Tirmizi]

Sesungguhnya baginda Rasūlullāh (Sallallāhu 'alaihi wa sallam)  banyak memberi motivasi kepada umatnya dengan kata-kata hikmat (hadisnya) yang mampu mengalirkan air mata bagi golongan yang memiliki hati yang sejahtera daripada amalan syirik, nifaq dan menyanggah hukum Allāh Subhanahu Wa Ta`ala, tetapi bagi mereka yang keras hatinya daripada amalan Islam, atau kosong daripada penghayatan agama, walau dibacakan ayat al-Quran kepada mereka, tetap tidak akan berganjak dan terus berada dalam kesesatan.

Allāh Subhanahu Wa Ta`ala menegaskan: "Maka apakah orang-orang yang dibuka Allāh hatinya untuk menerima Islam lalu dia mendapat cahaya daripada Tuhannya sama dengan orang keras hati? Maka celakalah bagi mereka yang keras hatinya dari mengingati Allāh, sesungguhnya mereka itu berada dalam kesesatan yang nyata." [Surah Az-Zumar, 39:23]

Jelas daripada ayat dan hadis di atas, menunjukkan bahawa nilai air mata yang menangis kerana takut kepada Allāh Subhanahu Wa Ta`ala diganjari dengan pahala dan menyebabkan si pelakunya akan dimasukkan dalam syurga, begitulah sebaliknya jika seseorang itu yang menangis bukan kerana takut kepada Allāh, maka dia akan dimasukkan dalam api neraka, malah air mata yang dialirkan itu akan menjadi saksi terhadap apa yang dilakukan selama hidup di dunia, sama ada air mata itu akan menjadi penolonga baginya atau sebaliknya.

Kesan Air Mata Positif Yang Melayakkan Masuk Syurga Allāh

Para ulama telah menggariskan beberapa pendekatan bagi memperolehi jalan untuk memastikan agar air mata yang mengalir itu adalah disebabkan takut kepada Allāh Subhanahu Wa Ta`ala:

• Bergaul dengan para solihin di kalangan orang-orang alim yang sering mengingatkan diri kepada Allāh, serta merasa bertanggungjawab untuk menyelamatkan agama-Nya yang semakin hari semakin tercemar dengan tindakan orang-orang Islam sendiri.

• Memerhati alam sekeliling ciptaan Allāh Subhanahu Wa Ta`ala bagi membangkitkan diri daripada alpa kepada istiqamah dengan Islam dengan merasakan Allāh Maha Agung dalam penciptaan-Nya.

• Sentiasa melakukan muhasabah diri terhadap segenap kesalahan yang pernah dilakukan, ia tidak dapat dikesan melainkan duduk bersama dengan golongan ahli ilmu.

• Mencari atau menyediakan persekitaran yang baik adalah salah satu kaedah untuk mampu menangis kerana takut kepada Allāh.

• Mencari contoh teladan yang baik lagi solih bagi mencerminkan diri kepadanya.

Sehubungan itu juga, Imam Ibnu Qayyim al-Jawziyyah (rahimallāh) ada menegaskan, bahawa terdapat jenis tangisan yang berbeza antara seorang individu dengan individu yang lain berdasarkan kefahaman serta penghayatan seseorang itu terhadap agamanya:-

• Menangis kerana kasih sayang dan kelembutan hati.

• Menangis kerana rasa takut.

• Menangis kerana cinta.

• Menangis kerana gembira.

• Menangis kerana menghadapi penderitaan.

• Menangis kerana terlalu sedih.

• Menangis kerana terasa hina dan lemah.

• Menangis untuk mendapat belas kasihan orang.

• Menangis kerana mengikut-ikut orang menangis.

• Menangis orang munafik - pura-pura menangis.

"..dan bahawasanya DIA lah yang menjadikan orang tertawa dan menangis." [Surah An-Najm, 53: 43]

Jika semua perkara di atas dapat dilakukan, nescaya seseorang Muslim itu berjaya menemui noktah penting bagi menjamin dirinya untuk terus menangis kerana takut kepada Allāh Subhanahu Wa Ta`ala.

Ibadat Pada Waktu Malam

Sesungguhnya waktu malam adalah satu waktu yang disifatkan paling penting dan utama, bukan sahaja ia bersifat hening dan tenang, malah jauh dari sebarang rasa sikap untuk menunjuk-nunjuk ibadat yang dilakukan kepada orang lain.

Justeru peristiwa penting dalam sejarah Islam kebanyakannya berlaku pada waktu malam seperti peristiwa penurunan al-Quran malam Al-Qadar, peristiwa penghijrahan baginda Rasūlullāh (Sallallāhu 'alaihi wa sallam dan Abu Bakar, Israk Mikraj dan lain-lain.

Begitulah juga dengan Rasūlullāh (Sallallāhu 'alaihi wa sallam yang merupakan hamba maksum yang dijanjikan Allāh syurga, tetapi baginda tetap mendirikan ibadat pada malam hari sehingga pecah-pecah kedua-dua telapak kakinya. Demikianlah gambaran hamba yang mampu bersyukur ke atas nikmat anugerah Allāh Subhanahu Wa Ta`ala kepadanya.

Hadis daripada Ali Said (radiallāhu`anhu) menyatakan bahawa Rasūlullāh (Sallallāhu 'alaihi wa sallam telah bersabda: “Barang siapa terjaga daripada tidur di waktu malam, dan mengejutkan keluarganya, lalu sembahyang dua rakaat, ditulis bagi mereka itu dalam golongan orang yang mengingati Allāh lelaki dan perempuan” [Riwayat Abu Dawud dan Ibn Mājah].

Abdullah bin Salam (radiallāhu`anhu) menyatakan kata-kata yang mula-mula sekali beliau dengar daripada Rasūlullāh (Sallallāhu 'alaihi wa sallam ialah sabdanya: “Wahai manusia berilah Salam, beri makan dan hubungkan silaturahim, dan sembahyang malam ketika orang ramai tidur, kamu semua masuk syurga dengan selamat sejahtera” [Riwayat Tarmizi].

Sesungguhnya mendirikan ibadat di waktu malam itu amalan para salehin dan muqarrabin. Ia memberi kesan pada pembentukan peribadi, menyumbang kebahagiaan di dunia dan akhirat, menghindarkan penyakit, meraih ketenangan. Rasūlullāh (Sallallāhu 'alaihi wa sallam) menggesa agar setiap orang melakukannya. Sesungguhnya Rasūlullāh (Sallallāhu 'alaihi wa sallam) tidak pernah meninggalkannya. Ketika sakit atau terasa malas, baginda sembahyang dalam keadaan duduk. [Riwayat Abu Dawud].

Wallahu'alam

[ Via Harakah]